The theory of emptiness is the most important concept in Mahayana Buddhism. It is called Sunyata in Sanskrit, which means emptiness. This theory is a development of the argument against the theory of Atman. In other words, it comes out of the philosophical discussion on the Dhamma. It was introduced by Ven. Nagajuna. There is no place for a theory of soul in Buddhism. It is a distinguished aspect of Buddhism.
At the time of the Buddha, the theory of soul deeply rooted in the hearts of people. This theory can be found in Brahmanism, Jainism and any other sets like Ājivaka and Jaṭila. It plays an important role in Brahmanism. They believe that there are two kinds of soul—universal soul (Brahma Atma), and individual soul (Jīva Atma). According to Buddhism, there is no such soul as believed by Brahmanism. The Buddha had to preach five ascetics a discourse called ‘Anattalakkhana Sutta’ in order to make them understand that there is no soul. Then and there the Buddha divided human beings into five aggregates as Rūpa, Vedanā, Saññā, Saṅkkhāra and Viññāna, explaining the five ascetics that there is no soul inside and outside of the body. After that, the ascetics understood the truth and attained Arahatship. The Buddha also expounded three characteristics known as Tilakkhana to establish the theory of no-soul. A new concept of Impermanence, Suffering and No-soul was introduced by the Buddha. Actually, this theory was a great challenge for religious leaders who mostly believed in soul at that time.
In the Chachakkha Sutta of Majjimanikāya, a man is analyzed into six parts and then each part is shown to undergo the Impermanence, Suffering and No-soul. It is stated that as long as Rūpa exists, there is nothing but suffering throughout existences. There is no doubt that all five aggregates are subject to change and suffering. Nothing is permanent. The theory of No-soul is clearly explained in the Anattalakkhana Sutta. In the Arahanta Sutta of Samyuttanikāya, it is also mentioned that if everything is impermanent and suffering, then there is no soul. It is nothing but No-soul. In this way, the Buddha rejected the theory of soul and established that of No-soul. Now we can find an initial stage to develop the theory of emptiness. These no-soul theory is connected with void called Sunyata.
Ven. Nāgārjuna introduced the theory of emptiness based on this early Buddhist discourses. He got this emptiness theory from the Abhidhammic philosophical discussion. At that time, many scholars from different sets like Sarvasthikavāda and Sautrantikavāda and so on, argued and discussed Dhamma concepts. Through this procedure, Ven. Nāgarjuna established this theory: everything is empty. Some scholars said that the real inventor of the theory of emptiness is Sautrantika. In this case, they give a simile that the Sautrantika took off the clothes to take bath in the bath room. At that time, Ven. Nāgarjuna found their clothes and put them on while they were taking bath. Ven. Nāgarjuna mentioned that there is no soul in the conditioned or unconditioned things. We cannot describe things as soul in this world. So, everything is empty. In this way, he built up the theory of emptiness called Sunyata. It is said in the Dhammapada that ‘All dhammas are no-soul–sabbe dhammā anattā–. Here, the word ‘Dhamma’ means Sankhata and Asankhata. There is therefore no soul not only in the conditioned things but also in the unconditioned things. Thus, he elaborated on his reasons for that theory.
The theory of emptiness can be found in the dependent co-origination known as Paticcasamuppāda. According to this, all things are conditioned and interrelated to each other. Nothing exists independently. This is the emptiness of independent existences. It said in Heart Sutra that the Bodhisattva Avalokitesvara says that form, feeling, perception, volition and consciousness are void and empty. In order to understand the concept of Sunyata, Nāgarjuna explained Mādhyāma or central philosophy. It is said that Middle Path and Sunyata are synonym for Mādhyāma. Nāgarjuna says Paticcasamuppāda means Sunyata. Whatever paticcasamuppāda is there, we call it Sunyata or voidness or emptiness.
In brief, according to Mahāyāna, everything is empty–sabbam sunyam–. Everything is void because everything is relative. ‘Everything is void (sunya)’ means there is nothing to be taken as substance or soul in the world. Everything is independent and connected with causes and conditions. In the Mahāyāna Buddhism the theory of emptiness is very important concept. If you clearly understand this Emptiness Theory of Mahayana, you will feel happy and pleased with their idea, too. It is very close to the Paticcasamuppada, and Atthingika Magga, the Noble Eightfold Path, because this theory is based on both of them.
1 comments:
Well done my friend, here let me share some information concerning with Suññata. Because I made a presentation for my class, topic on Suññata in Theravada Buddhism, because I found that it was originated in Early Therevada Pali Canon, such as Cūla Suññata sutta, Maha Suññata sutta in MN, Suññataloka sutta in SN and it is clear that the concept of emptiness was already exited in Theravada Buddhism. So I believe later Ven.Nāgarjuna developed the concept of Suññata in his Madhyamika school. Also Suññata appeared in Abhidhammatthasangha Text as Suññata Nibbāna, one of Nibbāna.
For me, sometimes Mahayana ideas is very difficult to understand
Anyway, I got very interesting points from this post. Again Thank you four post.
Traveller
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